(8) Moab and Seir.--The two nations, here mentioned together, are afterwards treated separately--Moab, Ezekiel 25:8-11, and Edom, Ezekiel 25:12-14. Moab, springing from the same source with Ammon, was closely associated with it in its history and fortune, and is denounced in nearly the same prophecies. It was a more settled and stronger people, and also contributed its quota to the armies of Nebuchadnezzar. Additional prophecies in regard to it may be found in Numbers 24:17 and Isaiah 15, 16, besides those immediately connected with the prophecies expressly against Ammon already cited. The Moabites, so far as they were separated from the Ammonites, lay immediately to the south of them.

Verse 8. - Moab and Seir. "Seir" stands elsewhere for Edom, but here appears as distinguished from it, the latter nation having a distinct message in Ver. 12. A possible explanation is found in 2 Chronicles 20:23, where we find Moab and Ammon joined together against the inhabitants of Mount Seir. The Moabites may have retained possession of it, and so Ezekiel may have coupled the two names together. Their sin also, like that of Ammon, is that they exulted in the fall of Jerusalem. It was come down to the level of other cities, no longer exalted above them by the blessing of Jehovah. The Moabite Stone, found in the ruins of Dibon ('Records of the Past,' 9:165), on which Mesha, King of Moab, narrates his conquests over neighboring nations, including Israel, testifies to the strength of the kingdom, and in Isaiah 15. and 16. it is represented as conspicuous for its pride. They too, like the Ammonites, served in Nebuchadnezzar's army (2 Kings 24:2).

25:8-17 Though one event seem to the righteous and wicked, it is vastly different. Those who glory in any other defence and protection than the Divine power, providence, and promise, will, sooner or later, be ashamed of their glorying. Those who will not leave it to God to take vengeance for them, may expect that he will take vengeance on them. The equity of the Lord's judgments is to be observed, when he not only avenges injuries upon those that did them, but by those against whom they were done. Those who treasure up old hatred, and watch for the opportunity of manifesting it, are treasuring up for themselves wrath against the day of wrath.Thus saith the Lord God,.... By his servant the prophet, to whom the word of the Lord came; as concerning the Ammonites, so likewise concerning the Moabites, as follows:

because that Moab and Seir do say; that is, the Moabites, and the Edomites, which latter are meant by Seir, that being the seat of them; these lived near one another, and bore a like enmity to the Israelites and Jews, and had the same sentiments concerning them, and said the same things of them: only Moab is mentioned in the Septuagint and Arabic versions: the Moabites are first prophesied of, and then the Edomites, who both joined in saying, behold, the house of Judah is like unto all the Heathen; it fares no better with them than with the rest of the nations, who do not profess and serve the same God they do; they are fallen into the hands of the king of Babylon, as well as others; and have no more security against him, nor protection from him, than other people; they pretend to serve and worship the one only living and true God, and to be his covenant people, and to be favoured with privileges above all other nations; and yet are brought into the same miserable circumstances, and left in them, as others are; where is the God they boast of, and their superior excellence to the rest of the world? thus blasphemously, as well as wickedly, did they insult them, which was provoking to the Lord. The Targum renders it interrogatively,

in what do the house of Judah differ from all people?''

and so the Septuagint,

"behold, are not the house of Israel and Judah in like manner as all nations?''

Jerom, on the place, relates a fable of the Jews, that when the city and temple were opened, the Ammonites, Moobites, and Edomites, went into the temple, and saw the cherubim over the mercy seat, and said, as all nations worship images, so Judah hath the idols of their religion. Jarchi makes mention of such a Midrash, but with some difference.